English
Those who possess the nature of the Thus-Gone One are called such. Appearing as a collection of words in a treatise is not necessary for the simultaneous retinue, but this statement is called a statement for the sake of the retinue that understands separately. For the simultaneous retinue, the five spontaneously accomplished speeches, with the wisdom of spontaneously accomplished speech, are spontaneously accomplished in that very nature, which is similar to a statement, so it is said that way. The nature of what appears in other thoughts is: Emaho, which is wonderful and amazing. What is wonderful and amazing? These very aggregates, elements, and sense bases of samsara are the nature of lineages and mothers of lineages, as well as gods and goddesses. Wonder is from the perspective of the way things are. From the perspective of realization, wonder is: Above, when the Dharmakaya of indivisible space and wisdom is spontaneously accomplished, all phenomena of samsara appear to sentient beings as spontaneously accomplished in body and wisdom, which is wonderful. By making the power of Mahayoga predominant, above, the wisdom that arises simultaneously from the union of Samantabhadra and Samantabhadri, although there is no object of attachment or subject of attachment in emptiness, in the appearance to sentient beings, from the perspective of great wisdom of desire, the conceptualizations of the three realms appear as body and wisdom, becoming the nature of completely pure conduct, which is wonderful. What is the nature of wonder in the experience of the meaning of realization itself? The limbs of the Vajra Aggregate are, etc. Although there is an explanation of the characteristics of the aggregates at the beginning, here, purity in the mind-basis, self-arisen wisdom is said to be like a vajra, unchanging from the state of indivisible space and wisdom, and with the three meanings of destroying and being indivisible, all phenomena are the basis or root or cause of self-appearance, like the limbs of the Vajra Aggregate, the vajra-like nature above is the cause of the five aggregates. The condition is the seed arising from the vajra and bell of inseparable father and mother. That itself is the five self-appearing aggregates. The limbs are, in form, fifteen great forms, in feeling, eighteen, in perception, three vast, small, and immeasurable, in formation, fifty-one, in consciousness, eight collections. The total limbs are ninety-five. The limbs of the Vajra Aggregate are known as the five complete Buddhas. Aggregate
Chinese
五支俱全证悟自生智慧之体性。 无碍圆满福德资粮，无执圆满智慧资粮。 亦即一时，一刹那也。 佛陀是对于上述圆满之义，未舍弃二边之识而自然清净，乃至极细微之所知障亦不具者，是为佛。 远离边际之智慧，所知二者无别，与法界等同，是为广大。 五者，五蕴之识如前清净，自生智慧任运成就。 以自生自显故，显现为五种智慧。 五种智慧于所化之境显现为五部。 色显现为无碍之毗卢遮那佛。 受蕴为宝生佛。 想蕴为无量光佛。 行蕴为不空成就佛。 识蕴为金刚萨埵。 彼等之义，如他处所说结合征相而行。 所谓“名”者，谓彼等于意之体性上显现，与言说相似，故称名。 诸蕴界处众多皆，菩提萨埵坛城性。 如是于分别之时，处为十二，界为十八。 处者，依于眼根而生识，境处由四根门而生四三十二。 若依十八界而言，眼界、色界、眼识界等十二如前。 身根、身识、身之境触。 意根、意识、意之境法，包含有为法、无为法三者。 众多皆者，四时常断四边，身之三法所摄之体验体性，未摄于界处者。 菩提萨埵坛城性者，如五蕴如前清净，如南赡部洲为日所一时照耀般，觉性自生之智慧具足三法，任运成就，若根本清净则枝叶清净，蕴与界等自显为勇士与空行之坛城，成为身与智慧。 如同论基品之教义，四识为四方之四菩萨，四根清净为边隅。
English
The nature of spontaneously arising wisdom is realized with all five branches. Unobstructed, it perfects the accumulation of merit; unattached, it perfects the accumulation of wisdom. This is all at once, in a single instant. Buddha: Regarding the meaning of the aforementioned perfection, it is naturally purified without abandoning the consciousness of the two extremes, and does not possess even the slightest obscuration of knowledge; this is Buddhahood. Wisdom free from extremes, the knowable and knowledge being inseparable, is equal to the realm of Dharma, which is vast. The five are purified like the aforementioned consciousness of the five aggregates, and spontaneous wisdom is spontaneously accomplished. Because of self-arising and self-manifestation, it manifests as five wisdoms. The five wisdoms appear as five families to those to be tamed. Form appears unceasingly as Vairochana. The aggregate of feeling is Ratnasambhava. The aggregate of perception is Amitabha. The aggregate of formation is Amoghasiddhi. The aggregate of consciousness is Vajrasattva. The meaning of these should be combined with signs as explained elsewhere. The term 'name' is used because they appear in the nature of intention and are similar to speech. All the many skandhas, realms, and sources are the mandala of the Bodhisattva. Thus, at the time of conceptualization, the sources are twelve and the realms are eighteen. The sources are: consciousness arises dependent on the eye faculty; the objective sources arise from the four sense gates, four times three being twelve. If considered in terms of the eighteen realms, the eye realm, the form realm, the eye consciousness realm, etc., are twelve as before. The body faculty, body consciousness, the tangible object of the body. The mind faculty, mind consciousness, the objects of the mind, which include the three: conditioned, unconditioned, and neither. 'All the many' refers to the four times, the four extremes of permanence and annihilation, and the nature of experience encompassing the three qualities of the body, those not included in the realms and sources. 'The mandala of the Bodhisattva' means that if the five aggregates are purified as before, like the southern continent of Jambudvipa illuminated by the sun at once, the wisdom of self-arising awareness, possessing the three qualities, is spontaneously accomplished. If the root is pure, the branches are pure, and the aggregates and realms self-manifest as the mandala of heroes and heroines, becoming body and wisdom. As taught in the foundational chapter, the four consciousnesses are the four Bodhisattvas of the four directions, and the purification of the four faculties are the boundaries.
Chinese
四种菩萨。色等四者，地藏等四者的佛母。四时方位的菩萨，慈氏等四者的佛母。身体的三种法，触觉和四种忿怒尊。常断四边，四种忿怒母。意为普贤。意的对境，有为法和无为法，普贤母。其中，菩提萨埵的坛城。说是忿怒尊和忿怒母，发出“匝匝”、“让让”的声音，具有凶猛的姿态。如果问，怎么能称之为菩提萨埵呢？因为显现为调伏者和被调伏者。对于粗暴的被调伏者来说，就是那样显现的。对于寂静的被调伏者来说，即使身相显现为忿怒尊，其心也无非是菩提萨埵。地水眼和嘛嘛格，火风白衣度母，虚空界自在母。这里，心间法轮八脉瓣中，五大精华是自性佛的体性。地的精华，脉如白色的哈达，自性如同丝线。血的精华，如同朱砂的颜色。暖的精华，如同太阳照在镜子上的热气。气的精华，如同金矿地下的蒸汽。空的精华，如同不坏明点，像小豆子一样。没有确定的颜色，却能显现一切。这是瑜伽士通过修习而证悟的，是佛的体性。如同说一切众生都具有佛性一样。如果彻底证悟了它，粗糙的生起次第就会清净。外境的生起次第清净后，就会像虚空一样明朗。如果没有证悟，内在的精华，也就是智慧的生起次第，就会因为分别念和能取所取的识而投向虚空。粗糙的轮回生起次第，显现为地水火风空五大。因为其因或基础如前所述，心性未曾动摇于自显现之外。地水火风空五大，显现空性无别，各自观察诸法，从自身清净，平等性，心之法性任运成就。因为生起次第和无别次第的五大能生起五蕴，所以也是佛母。与五蕴无别，不可分割，所以也是佛母。毗卢遮那佛母，佛眼，地界清净于地。水界清净于水，宝生佛母
English
Four Bodhisattvas. The four, such as form, are the mothers of the four, such as Earth Essence. The Bodhisattvas of the four times and directions are the mothers of the four, such as Maitreya. The three dharmas of the body, tactile sensation, and the four wrathful ones. The four extremes of permanence and annihilation, the four wrathful mothers. Mind is Samantabhadra. The objects of mind, conditioned and unconditioned dharmas, are Samantabhadri. Therein, the mandala of the Bodhisattva. It is said that the wrathful ones and wrathful mothers, making "tsa tsa" and "rang rang" sounds, have fierce appearances. If asked, how can they be called Bodhisattvas? Because they appear as the tamers and the tamed. To the coarse tamed, they appear as such. To the peaceful tamed, even if the body appears as wrathful, their mind is none other than Bodhisattva. Earth, water, Eye, and Māmaki. Fire, wind, White-clad Tara. The sovereign mother of the sky realm. Here, in the eight-petaled heart chakra, the essence of the five elements is the nature of the Buddha. The essence of earth, the veins are like white silk scarves, their nature like threads. The essence of blood, like the color of vermilion. The essence of heat, like the warmth of the sun placed on a mirror. The essence of breath, like the steam under the gold mine. The essence of space, like the indestructible bindu, like a small bean. It has no fixed color, yet it can manifest anything. This is the nature of the Buddha, realized by yogis through meditation. It is like saying that all beings have the essence of Buddha. If it is thoroughly realized, the coarse arising will be purified. When the arising of the outer realm is purified, it will be clear like the face of the sky. If it is not realized, the inner essence, which is the arising of wisdom, will be cast into space by the power of discriminating thought and the consciousness of grasping and being grasped. The coarse arising of samsara appears as the five elements of earth, water, fire, wind, and space. Because its cause or basis, as mentioned above, is that mind itself has not moved from its own appearance. The five elements of earth, water, fire, wind, and space, appearing as emptiness inseparable, each element being examined and purified in itself, is the spontaneously accomplished equality, the nature of mind. Because the five elements of the generation stage and the inseparable stage can generate the five aggregates, it is also the mother. Being inseparable from the five aggregates, indivisible, it is also the mother. Vairochana's mother, Buddha Eye, the earth element purified in the earth realm. The water element purified in the water realm, Ratnasambhava's mother.
Chinese
玛玛吉！ 火位清净显现无边之母白衣母。风位清净成所作智之母与语度母。虚空位清净金刚萨埵母普贤母。蕴、界、处皆明现为身与智慧之理，三有本初即是佛刹。所谓三有，即欲界、色界、无色界三界。彼等所摄之法，皆是世俗之相，种种生起、安住、坏灭，以及种种不同之相，其内在之差别不可思议。与蕴、界、处相顺应，心之自明，于自显现无别之大智慧自明之时，仅是了悟本初如是，即是佛刹。心之明觉，于自显现之面上，显现任何事物，显现却不成立，于化身，随所化众生如何信解而作利益。本体未生未成，法界任运成就，是为法身。彼者无杂且圆满，轮回涅槃二者之受用，于一境中受用，是为报身。三界之外，三身之刹土外，三有刹那亦不住留。一切无余法尔如是。所谓一切无余法尔如是，如上三有清净为三身之义，以世俗之法，器情一切无余之法，皆具四相。于一有事物之法上，亦有柱子之名，如柱子支撑栋梁之作用，以及柱子之事物，具有粗细内外等，以及体性薄且聚集为一等。如是等等，一切法之有事，皆无不遍及此四种名言。彼即是心之法性，为自显现之故。非是佛陀之外的他者。所谓非是佛陀之外的他者，断证任运成就之自性，不灭而自显现，仅是身之聚，即是明现为自生之智慧，是为智慧。身与智慧无别之状态中任运成就，故说非是他者。非是佛陀之外的法。所谓非是佛陀之外的法，一切法皆是如上所说之外，其他的错乱假立名言之法。内外一切之法，身与